Sura hii ina sifa kali, picha zenye nguvu na mihimili yenye msisimko mkubwa.

This surah bears sharp features, powerful images and strong notes.

Ni kama moto unaowaka. Inawaweka mioyo katika mtihani, ikileta maswali na vitisho vinavyochoma kama mishale mikali. Tunaona picha nyingi, zote kutoka maisha haya na maisha ya Akhera, ulimwengu na nafsi ya mwanadamu, pamoja na matukio ya mateso ambayo makafiri watayapata. Baada ya kila tukio kuu, sura hiyo inatoa pigo kama moto kwa zile nyoyo zinazokanusha haki, ikisema: "Ole wao siku hiyo wale wanaokanusha haki." Kauli hii inarudiwa mara kumi katika sura hii peke yake, kwani ndiyo kauli ya mwisho inayotumika katika kila sehemu yake. Ni kauli inayofaa sana, kutokana na ukali wake na mdundo wake imara. Katika hili, inatukumbusha Sura ya 55, Ar-Rahmaan, ambapo aya hiyo hiyo inarudiwa baada ya kutajwa kila aina ya neema: "Basi ni neema gani za Mola wenu mnazozikanusha ninyi wawili?" Vile vile, katika Sura ya 54, Al-Qamar, kauli hiyo hiyo inatumika baada ya kila picha ya adhabu kuchorwa.

Indeed, it sounds like a spitting fire. It puts hearts to trial, presenting questions and threats that pierce like sharp arrows. We see a host of images from both this life and the life to come, the universe and the human soul, as well as scenes of the suffering that unbelievers will endure. After each main scene, the surah levels a fire-like strike at those hearts who deny the truth, saying: “Woe on that day betide those who deny the truth.” This comment is repeated ten times in this surah alone, as it is the final note deployed in each of its sections. It is an especially apt comment, given its sharp features and strong beat. In this respect, it reminds us of Surah 55, The Lord of Grace, where the same verse is repeated after the mention of every aspect of blessing: “Which, then, of your Lord*s blessings do you both deny? ” Likewise, in Surah 54, The Moon, the same comment is used after every image of punishment is drawn:

"Adhabu Yangu ilikuwa kali kiasi gani, na maonyo Yangu yalikuwa ya kweli kiasi gani." Aya hii, inayorudiwa katika sura hii, kama ilivyo katika sura nyingine, inatoa sauti yake kali ya kipekee.

“How grievous was My punishment and how true were My warnings.” The verse repeated in this surah, as in other surahs, serves to give its distinctively sharp tone.

Sura hii imeundwa na sehemu zenye aya fupi na za haraka. Inabadilisha mdundo wa mwisho wa maneno (kafia) kila sehemu, ingawa baadhi ya sauti za kafia hurudi tena baada ya kubadilishwa. Sehemu hizi zote, kafia hizi na aya fupi zinahisiwa kwa nguvu, moja baada ya nyingine. Mtu hapati nafuu baada ya noti moja kali kabla ya nyingine mpya kuanza. Tangu mwanzo, mazingira kwa ujumla ni ya dhoruba, yakianza na taswira ya upepo mkali, au malaika: "Naapa kwa zile zinazotumwa mfululizo; na zile zinazovuma kwa dhoruba; na zile zinazotawanya mbali na upana; na zile zinazotenganisha [haki na batili] kwa uwazi kabisa; na zile zinazotoa ukumbusho, kwa udhuru na onyo?" (Aya 1-6) Mwanzo huu unaendana kikamilifu na mazingira ya sura hii.

The surah is composed of sections with short, quick verses. It changes its rhyme with each section, although some rhyming sounds are picked up again after they have been changed. All these sections, rhymes and short verses are sharply felt, one after the other. One hardly recovers after one sharp note when a new one begins. Right from the outset, the general atmosphere is tempestuous, starting with a scene of strong winds, or angels: “By those sent forth in swift succession; and those tempestuously storming on; and those scattering far and wide; and those separating [right and wrong] with all clarity; and those giving a reminder, with an excuse and a warning? (Verses 1-6) This opening is perfectly consistent with the ambience of the surah.

Qur'ani ni ya ajabu katika jinsi inavyotumia mifumo maalum ya kuongeza anga la sura fulani. Katika Sura ya 93, Ad-Duha (Saa za Asubuhi), ambayo inazungumzia kujali na wema wa Mungu, mfumo huo unatokana na saa angavu za asubuhi na usiku tulivu. Katika Sura ya 100, Al-Adiyat (Farasi Wanaokimbia), ambayo inaeleza kutawanywa kwa yaliyomo makaburini na kukusanywa kwa yaliyomo vifuani mwa watu, kuna mfumo unaotokana na farasi wanaovuta pumzi kwa nguvu na kutoa cheche za moto. Mifano mingine mingi inaweza kutolewa.

The Quran is extraordinary in the way in which it uses particular frameworks to enhance the atmosphere of certain surahs. In Surah 93, The Morning Hours, which speaks about God’s care and kindness, the framework is drawn from the bright morning hours and still nights. In Surah 100, The Coursers, which depicts the scattering of grave contents and the gathering of what is in peoples breasts, we have a framework drawn from snorting horses striking sparks of fire. Further examples could be given in plenty.

Kila moja ya sehemu kumi zinazofuata utangulizi wa sura ni raundi maalum au safari ya kuingia katika ulimwengu tofauti. Hii inaipa sura upeo mkubwa wa tafakari, hisia, mawazo na mwitikio. Upeo huu pia ni mpana zaidi kuliko maneno na sentensi zinavyodokeza.

Each of the ten sections that follow the opening of the surah represents a special round or a journey into a different world. This gives the surah great scope for reflection, feeling, ideas and responses. This scope is also much wider than the words and sentences imply.

Raundi ya kwanza inaonyesha picha za Siku ya Kutofautisha, zikionyesha msukosuko mkubwa utakaotokea katika ulimwengu. Huu ndio mkutano uliowekwa na Mitume wa Mungu kwa wanadamu: {Nyota zitakapofifia, na mbingu zitakapopasuka, na milima itakapotawanywa kama vumbi, na Mitume watakapopewa wakati wao uliowekwa... Kwa siku gani mambo haya yamewekwa? Kwa Siku ya Kutofautisha. Na ungejua Siku ya Kutofautisha ni nini! Ole wao siku hiyo wale wanaokanusha ukweli} (Aya 8-15).

The first round paints scenes from the day of distinction, showing the great upheaval that will take place in the universe. This is the appointment defined by God’s messengers to mankind: “ When the stars are dimmed, and the sky is rent asunder, and the mountains are scattered like dust, and the messengers are given their appointed time... For what day has all this been set? For the day of distinction. Would that you knew what the day of distinction is! Woe on that day betide those who deny the truth? (Verses 8-15)

Raundi ya pili inahusu hatima walizopata jamii za zamani, ikiweka wazi sheria ya kimungu inayowahusu wale wanaokataa ujumbe wa kimungu: "Je, hatukuwaangamiza watu wa kale? Kisha tutawafuatisha wengine baada yao. Ndivyo tunavyowatendea wakosefu. Ole wao siku hiyo wale wanaokanusha haki!" (Aya 16—19)

The second round refers to the fates suffered by communities of olden times, highlighting the divine law that applies to those who deny the divine message: “Did We not destroy those people of old? We shall certainly cause later ones to follow them. Thus do We deal with the guilty. Woe on that day betide those who deny the truth? (Verses 16—19)

Raundi ya tatu inatupeleka kwenye asili ya binadamu na jinsi inavyotoa picha ya mipango ya jumla ya Mungu: "Je, Hatukukuumbeni kutokana na maji duni, tukayaweka katika makazi salama kwa muda uliopangwa? Hivyo ndivyo Tulivyopanga; ni bora kabisa jinsi Tunavyopanga. Maangamivu siku hiyo yatawapata wale wanaokanusha ukweli" (Aya 20-24).

Round three takes us to the origins of man and the impression they give of God’s overall planning: “Have We not created you from a humble fluid, placing it in a safe lodging for a pre-determined term? Thus have We determined; excellent indeed is how We determine. Woe on that day betide those who deny the truth” (Verses 20-24)

Katika raundi ya nne tunaona jinsi ardhi, ambayo huwapokea watoto wake, walio hai au waliokufa, katika kifua chake, imepewa uwezo wa maisha thabiti na maji muhimu kwa uhai: "Je, Hatukuifanya ardhi kuwa makazi ya walio hai na wafu? Na tukaweka juu yake milima imara na mirefu, na tukakupeni maji matamu ya kunywa. Ole wao siku hiyo wale wanaokanusha haki." (Aya 25-28)

In the fourth round we see how the earth, which takes its children, living or dead, to its bosom, has been equipped with the facility of stable life and with water that is necessary for life: “Have We not made the earth an abode for the living and the dead? We have placed on it firm, lofty mountains and provided you with fresh water to drink. Woe on that day betide those who deny the truth.” (Verses 25-28)

Duru ya tano inazungumzia wale wanaokataa ujumbe wa Mwenyezi Mungu na jinsi wanavyopokelewa kwa lawama kali, pamoja na adhabu inayowangojea, siku ya kutofautisha: "Nendeni kwenye kile mlichokuwa mkikikanusha! Nendeni kwenye kivuli kinachopanda kwa nguzo tatu; hakitoi kivuli wala kitulizo kutoka kwenye moto. Hutupa cheche kubwa kama ngome, zenye kung'aa kama ngamia wa manjano. Ole wao siku hiyo wale wanaokanusha ukweli." (Aya 29-34)

The fifth round speaks of those who reject the divine message and how they are received with strong rebuke, as well as their impending punishment, on the day of distinction: “Go to that which you used to deny! Go to a shadow rising in three columns; giving no shade, nor relief from the flame. It throws up sparks as huge as forts, as bright as yellow camels. Woe on that day betide those who deny the truth.” (Verses 29-34)

Raundi mbili zinazofuata zinaendelea na makafiri, zikiongeza lawama zaidi: "Siku hiyo hawatatamka neno, wala hawataruhusiwa kutoa udhuru wowote. Ole wao siku hiyo wale wanaokanusha ukweli. Hii ndiyo siku ya kutofautisha: Tumewakusanya pamoja na watu wote wa kale. Ikiwa mna hila yoyote iliyobaki, basi itumieni dhidi Yangu sasa. Ole wao siku hiyo wale wanaokanusha ukweli."

The next two rounds continue with the unbelievers, adding further rebuke: “ On that day they will not utter a word, and they will not be allowed to offer any excuse. Woe on that day betide those who deny the truth. This is the day of distinction: We have gathered you with all those people of old. If you have a scheme left, then use it against Me now. Woe on that day betide those who deny the truth.” (Verses 35-40)

Duru ya nane inazungumzia wacha Mungu na baraka zilizoandaliwa kwa ajili yao: “Hakika wacha Mungu watakuwa katika vivuli vya baridi na chemchemi, na matunda kama wanavyotamani. Kuleni na kunyweni kwa raha zenu kwa malipo ya yale mliyokuwa mkiyatenda. Hivyo ndivyo tunavyowalipa wanaotenda mema. Ole wao siku hiyo wale wanaoikanusha haki.” (Aya 41—45)

Round eight speaks of the God-fearing and the blessings prepared for them: “ The God fearing shall dwell amid cool shades and springs, and fruits as they may desire. Eat and drink to your hearts' content in return for what you did. Thus do We reward those who do good. Woe on that day betide those who deny the truth.” (Verses 41—45)

Raundi mbili zilizopita zinatoa picha fupi za watu waliodhamiria kukataa ujumbe wa Mungu. Ya kwanza inawalaumu, na ya pili inawaonyesha wakikataa kwa ukaidi: "Kuleni na kufurahia maisha yenu kwa muda kidogo, kwani hakika mna hatia. Ole wao siku hiyo wale wanaokanusha ukweli. Wanapoambiwa wasujudu mbele ya Mungu, hawasujudu."

The last two rounds provide quick glimpses of the people who are bent on denying Gods message. The first reproaches them and the second shows them in obstinate rejection: “Eat and enjoy your life for a little while, for you are certainly guilty. Woe on that day betide those who deny the truth. When they are told to bow down before God, they do not bow down.

Ole siku hiyo kwa wale wanaokanusha ukweli.” (Aya 46-49)

Woe on that day betide those who deny the truth. ” (Verses 46-49)

Raundi hizi, picha zao na maelezo yao makali yanahitimishwa kwa aya moja inayouliza: "Basi ni ujumbe gani, baada ya huu, watakaouamini?" (Aya ya 50)

These rounds, their images and sharp notes conclude with a single verse asking: “In what message, after this, will they believe?” (Verse 50)

Msikilizaji hufuata mdundo wa haraka wa sura hii, akihisi karibu kukosa pumzi kutokana na mfululizo wake wa picha. Mada ya sura hii imeshughulikiwa katika sura nyingine kadhaa, hasa zile za Makka. Hata hivyo, Qur'ani hushughulikia ukweli inaoueleza kwa mitazamo tofauti, katika mwanga tofauti, na kwa msisitizo tofauti kulingana na hali wanazokabiliana nazo.

The listener follows the quick rhythm of the surah feeling almost out of breath at its succession of images. The subject matter of the surah is covered in several other surahs, particularly Makkan ones. However, the Qur’an tackles the truth it presents from different angles, in different lights, and with different emphases according to the situations they face.

Mbinu kama hizi huyashughulikia mioyo na nafsi kwa namna inayowafaa, kulingana na hali zao zinazojulikana kwa Yule aliyeteremsha Qur'an kwa Mtume Wake ﷺ. Hivyo huonekana mpya kila wakati hali mpya inapotokea, kwa kuwa huleta majibu mapya.

Such approaches address hearts and souls as best suits them, according to their conditions known to the One who has revealed the Qur’an to His Messenger. They thus appear new with every new situation, because they produce new responses.

Tunaona kwamba sura hii inachora picha mpya za Jahannamu, na inachukua njia mpya katika kuwaonyesha picha hizi wasiokuwa waumini; kwa maneno mengine, sura hii inatumia mtindo mpya wa kuwahutubia. Hivyo, sura hii inapata tabia yake ya kipekee yenye sifa kali, picha kali na mdundo wa haraka.

We see that this surah draws new images of hell, and takes a new approach in showing these images to unbelievers; in other words, it employs a new style of address. Thus, the surah acquires a distinctive character with intense features, sharp images and a rapid rhythm.